The notion of a God neither from fear nor policy a sermon preach'd at the cathedral-church of St. Paul, March the 7th 1697/8 : being the third of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
Harris, John, 1667?-1719.
1698
Approx. 54 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2006-06 (EEBO-TCP Phase 1).
A45644
Wing H852
ESTC R15402
12338009
ocm 12338009
59827
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A45644)
Transcribed from: (Early English Books Online ; image set 59827)
Images scanned from microfilm: (Early English books, 1641-1700 ; 534:3)
The notion of a God neither from fear nor policy a sermon preach'd at the cathedral-church of St. Paul, March the 7th 1697/8 : being the third of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
Harris, John, 1667?-1719.
31 p.
Printed by J. L. for Richard Wilkin ...,
London :
1698.
This work is also found as the third part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845).
Reproduction of original in the Cambridge University Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Bible. -- O.T. -- Psalms X, 4 -- Sermons.
Atheism -- Early works to 1800.
2005-03 TCP
Assigned for keying and markup
2005-08 SPi Global
Keyed and coded from ProQuest page images
2006-01 Emma (Leeson) Huber
Sampled and proofread
2006-01 Emma (Leeson) Huber
Text and markup reviewed and edited
2006-04 pfs
Batch review (QC) and XML conversion
Books
printed
for
Rich.
Wilkin
at
the
King's-Head
in
St.
Paul
'
s
Church-yard
.
MR.
Harris's
Sermon
,
Preach'd
at
the
Cathedral-Church
of
St.
Paul
,
January
the
3d.
1697
/
8.
being
the
First
of
the
Lecture
for
that
Year
,
Founded
by
the
Honourable
Robert
Boyle
,
Esquire
.
—
His
Remarks
on
some
late
Papers
relating
to
the
Universal
Deluge
,
and
to
the
Natural
History
of
the
Earth
.
In
Octavo
.
Dr.
Woodward's
Natural
History
of
the
Earth
,
in
Octavo
.
Dr.
Abbadie's
Vindication
of
the
Truth
of
the
Christian
Religion
,
against
the
Objections
of
all
Modern
Opposers
;
in
Two
Volumes
.
In
Octavo
.
A
Serious
Proposal
to
the
Ladies
,
for
the
Advancement
of
their
true
and
greatest
Interest
;
Part
I.
By
a
Lover
of
her
Sex.
The
Third
Edition
.
In
Twelves
.
A
Serious
Proposal
to
the
Ladies
;
Part
II.
Wherein
a
Method
is
offer'd
for
the
Improvement
of
their
Minds
.
In
Twelves
.
Letters
concerning
the
Love
of
God
,
between
the
Author
of
the
Proposal
to
the
Ladies
and
Mr.
John
Norris
.
In
Octavo
.
An
Answer
to
W.
P.
his
Key
about
the
Quakers
Light
within
,
and
Oaths
;
with
an
Appendix
of
the
Sacraments
.
In
Octavo
.
A
Letter
to
the
Honourable
Sir
Robert
Howard
:
Together
with
some
Animadversions
on
a
Book
,
entituled
,
Christianity
not
Mysterious
.
In
Octavo
.
The
Notion
of
a
GOD
,
Neither
from
FEAR
nor
POLICY
.
A
SERMON
Preach'd
at
the
CATHEDRAL-CHURCH
of
St.
Paul
,
March
the
7
th
.
1697
/
8.
BEING
The
Third
of
the
LECTURE
for
that
Year
,
Founded
by
the
Honourable
Robert
Boyle
,
Esq
By
JOHN
HARRIS
,
M.
A.
and
Fellow
of
the
ROYAL-SOCIETY
.
LONDON
,
Printed
by
J.
L.
for
Richard
Wilkin
,
at
the
King
'
s-Head
in
St.
Paul
'
s
Church-Yard
,
1698.
PSALM
x.
4.
The
Wicked
,
through
the
Pride
of
his
Countenance
,
will
not
seek
after
God
:
neither
is
God
in
all
his
Thoughts
.
IN
my
last
Discourse
on
these
words
,
I
came
to
consider
the
Third
Particular
I
had
before
observed
in
them
;
which
was
,
The
great
Charge
the
Psalmist
brings
against
the
Wicked
and
Proud
Person
here
spoken
of
,
viz.
Wilful
Atheism
and
Infidelity
.
He
will
not
seek
after
God
:
and
all
his
thoughts
are
,
There
is
no
God.
Under
which
I
proposed
to
Consider
and
Refute
the
Atheist's
Objections
,
against
the
Being
of
a
God
in
general
.
And
these
I
found
might
be
reduced
to
these
Two
Heads
:
I.
That
we
can
have
no
Idea
of
God.
II.
That
the
Notion
of
Him
,
which
is
about
in
the
World
,
owes
its
Original
to
the
foolish
Fears
and
Ignorance
of
some
Men
,
and
to
the
crafty
Designs
of
others
.
The
former
of
these
I
have
already
refuted
,
and
shewed
that
it
is
Groundless
and
Precarious
in
all
its
Parts
.
I
shall
now
therefore
consider
the
Second
Objection
against
the
Being
of
a
God
in
general
,
viz.
That
the
Notion
of
a
Deity
,
which
is
so
generally
found
among
Mankind
,
owes
its
Original
to
the
foolish
Fears
and
Ignorance
of
some
Men
,
and
to
the
designing
and
crafty
Figments
of
others
.
And
here
I
shall
first
give
you
the
Sense
of
these
kind
of
Writers
on
this
Point
:
And
then
endeavour
to
shew
you
,
how
very
weak
and
trivial
their
Arguments
are
,
and
how
very
far
short
they
come
of
Disproving
the
Existence
of
a
Deity
.
And
first
I
shall
give
you
the
full
sense
of
this
Objection
,
from
the
words
of
those
that
bring
it
;
beginning
with
the
Modern
Writers
,
who
,
as
you
will
find
by
and
by
,
have
little
or
nothing
new
,
but
like
Carriers
Horses
,
follow
one
another
in
a
Track
,
and
because
the
first
went
wrong
,
all
the
rest
will
succeed
him
in
the
same
Errour
;
not
considering
,
that
he
who
comes
behind
,
may
take
an
advantage
to
avoid
that
Pit
,
which
those
that
went
before
,
are
fallen
into
.
(
as
it
is
in
the
words
of
the
Translator
of
(a)
Philostratus
.
)
But
here
it
must
be
premised
,
That
since
these
kind
of
Men
do
frequently
disguise
their
true
meaning
;
It
is
not
the
bare
Words
only
,
but
the
Scope
of
a
Writer
,
that
giveth
the
true
Light
by
which
any
Writing
is
to
be
interpreted
,
(
as
Mr.
Hobbs
(b)
very
well
observes
:
)
yet
this
must
be
said
for
both
him
and
the
other
Modern
Atheistick
Writers
,
That
their
Disguise
is
so
very
thin
and
superficial
,
that
any
one
may
easily
see
through
it
,
and
discover
their
true
Meaning
and
Design
.
Nothing
can
be
clearer
,
than
that
't
is
the
great
scope
of
the
Author
of
Great
is
Diana
of
the
Ephesians
,
to
persuade
the
World
,
That
the
first
Original
of
all
Religion
,
was
from
Craft
and
Imposture
,
and
that
it
was
cultivated
and
carried
on
by
the
Cunning
and
Avarice
of
the
Priests
.
And
in
his
Anima
Mundi
,
pag.
13
,
14.
he
tells
us
,
That
Superstition
(
by
which
these
kind
of
Writers
always
mean
Religion
in
general
)
did
certainly
proceed
from
some
Crafty
and
Designing
Person
,
who
observed
what
were
the
Inclinations
of
Mankind
,
and
so
adapted
his
Fictions
accordingly
:
He
pretended
to
have
some
extraordinary
way
revealed
to
him
,
from
an
Invisible
Power
,
whereby
he
was
able
to
instruct
the
People
;
and
to
put
them
into
a
way
of
being
happy
in
a
Future
State.
And
in
another
place
,
he
saith
,
(a)
That
Mankind
being
ill-natured
,
and
unapt
to
oblige
others
without
Reward
,
as
also
judging
of
God
Almighty
by
themselves
,
did
at
first
conceive
the
Gods
to
be
like
their
Eastern
Princes
,
before
whom
no
Man
might
come
empty-handed
;
and
thus
came
the
Original
of
Sacrifices
:
And
this
Institution
,
he
saith
,
was
improved
by
the
crafty
Sacerdotal
Order
,
into
all
that
costly
and
extravagant
Superstition
that
did
afterwards
so
abound
in
the
World.
Now
in
this
passage
,
't
is
plain
,
that
he
makes
all
the
Jewish
Religion
to
be
nothing
but
Priest-craft
and
Imposture
;
tho'
on
wretched
poor
grounds
,
as
I
shall
hereafter
sufficiently
make
appear
.
And
his
Opinion
of
the
Christian
Religion
,
may
easily
be
guessed
,
by
what
he
delivers
,
Anim.
Mund.
pag.
124.
viz.
That
most
Christian
Churches
,
like
the
Musk-melon
from
the
Dunghill
,
were
raised
from
the
filthy
Corruption
and
Superstition
of
Paganism
.
And
in
another
place
,
he
saith
,
(b)
That
he
will
engage
to
make
appear
,
That
a
Temporal
Interest
was
the
great
Machine
on
which
all
Humane
Actions
ever
moved
;
(
he
means
,
in
the
Establishing
of
the
Jewish
and
Christian
Religions
;
)
and
that
the
common
Pretence
of
Piety
and
Religion
,
was
but
like
Grace
before
a
Meal
:
i.
e.
according
to
him
,
nothing
but
a
meer
customary
piece
of
Folly
that
signifies
nothing
at
all
,
and
which
he
frequently
ridicules
and
exposes
(c)
.
Now
all
this
,
though
not
in
plain
and
express
words
,
yet
in
the
most
obvious
sense
and
meaning
,
is
equally
applicable
to
the
Notion
of
a
God
;
and
no
doubt
was
so
intended
by
the
Author
.
And
,
indeed
,
take
away
Religion
and
the
Notion
of
a
God
must
of
course
follow
:
For
't
is
impossible
to
think
that
if
there
be
a
God
,
he
should
not
expect
Veneration
and
Worship
from
those
Creatures
of
his
,
that
he
hath
rendred
capable
of
doing
it
;
which
therefore
is
their
reasonable
Service
,
Rom.
12.1
.
After
the
same
manner
doth
Spinoza
declare
himself
as
to
the
Origin
of
Religion
;
which
he
also
calls
by
the
Name
of
Superstition
.
(a)
He
tells
us
,
That
the
true
Cause
from
whence
Superstition
took
its
rise
,
is
preserved
and
maintained
,
is
Fear
.
(b)
That
if
all
things
would
but
succeed
according
to
Mens
Minds
,
they
would
never
be
enslaved
by
Superstition
:
But
because
they
are
often
in
great
streights
,
and
so
put
to
it
,
that
no
Counsel
or
Help
will
be
beneficial
to
them
,
they
are
tossed
and
bandied
about
between
Hope
and
Fear
,
and
at
last
have
their
Mind
so
debilitated
,
that
they
are
prone
to
believe
any
thing
.
(c)
But
that
in
reality
all
those
things
which
have
been
the
Objects
of
Mens
vain
Religious
Worship
,
are
nothing
but
the
dreadful
Phantasms
and
mad
Figments
of
a
sorrowful
and
timorous
Mind
.
(d)
And
the
reason
(
he
saith
)
why
all
Men
are
thus
subject
by
Nature
to
Superstition
,
is
only
from
Fear
;
and
not
as
some
have
fansied
,
from
any
confused
Idea
of
a
God
,
which
they
will
have
to
be
impressed
on
all
Mankind
.
The
Author
of
the
Leviathan
,
speaks
yet
a
little
plainer
as
to
this
Point
;
(e)
Ignorant
Men
(
saith
he
)
feign
to
themselves
several
kinds
of
Invisible
Powers
,
stand
in
awe
of
their
own
Imaginations
,
in
time
of
Distress
invoke
them
,
in
time
of
Success
give
them
thanks
,
making
the
Creatures
of
their
own
fancy
Gods.
This
is
the
Natural
Seed
of
Religion
,
which
Men
taking
notice
of
,
have
formed
into
Laws
,
&c.
And
he
tells
us
in
another
place
,
(f)
That
Fear
of
Power
invisible
feigned
by
the
Mind
,
or
imagined
from
Tales
publickly
allowed
is
Religion
,
not
allowed
,
is
Superstition
.
So
that
according
to
Mr.
Hobbs
,
Religion
and
Superstition
differ
only
in
this
,
that
the
latter
is
a
Lye
and
a
Cheat
standing
only
on
the
Authority
of
Private
Men
,
whereas
the
former
is
supported
by
the
Power
of
the
Government
.
In
these
Four
Things
,
saith
he
,
elsewhere
,
(a)
consists
the
Natural
Seed
of
Religion
,
viz.
Ignorance
of
Second
Causes
,
Opinion
of
Ghosts
,
Devotion
toward
what
Men
Fear
,
and
taking
things
casual
for
Prognosticks
.
These
are
the
Accounts
which
our
Modern
Atheistical
Writers
give
of
the
Origin
of
Religion
,
and
the
Notion
of
a
God
among
Men.
And
this
they
,
with
great
assurance
,
put
off
as
their
own
new
Invention
;
without
being
so
just
as
to
mention
any
of
the
Ancients
,
from
whom
they
have
borrowed
every
Article
of
it
.
That
trite
Passage
every
Body
knows
Primus
in
orbe
Deos
fecit
timor
;
and
Lucretius
mentions
Fear
and
the
Ignorance
of
Second
Causes
,
as
that
which
gave
the
first
rise
to
the
Notion
of
a
God
:
For
,
saith
he
,
(b)
When
Men
with
fearful
Minds
behold
the
things
in
the
Earth
and
Heavens
,
they
become
abject
and
depressed
under
the
fear
of
the
Gods
;
whose
Empire
Ignorance
of
Causes
sets
up
in
the
World
:
for
when
Men
cannot
see
any
natural
Reason
for
any
Effect
,
they
strait
fansie
't
is
the
Product
of
some
Divine
Power
.
The
very
same
thing
he
saith
also
in
another
place
,
(c)
where
he
attributes
likewise
the
Notion
of
Ghosts
,
and
consequently
of
the
Gods
interfering
with
the
Affairs
of
the
World
,
to
Mens
not
being
able
to
distinguish
Dreams
from
Real
Appearances
.
Tully
tells
us
,
That
there
were
some
in
his
time
,
and
no
doubt
long
before
,
who
attributed
the
Opinion
and
Belief
of
the
Gods
to
have
been
feigned
by
Wise
Men
for
the
good
of
the
Commonwealth
.
(d)
And
Plato
acquaints
us
,
(e)
That
the
ancient
Atheists
did
affirm
,
that
the
Gods
were
not
by
Nature
,
but
by
Art
and
Laws
only
,
and
so
were
different
in
different
places
,
according
as
the
different
humour
of
the
Law
givers
chanced
to
determine
the
Matter
.
Sextus
Empiricus
saith
,
That
there
were
at
first
some
Intelligent
and
Prudent
Men
(f)
who
consider'd
what
would
be
beneficial
to
Humane
Life
;
and
these
first
feigned
the
fabulous
Notion
of
Gods
,
and
caused
that
Suspicion
that
there
is
in
Mens
Minds
about
them
.
Afterwards
he
saith
,
That
heretofore
Men
lived
wild
and
savage
,
and
preyed
upon
one
another
like
wild
Beasts
;
till
some
Men
being
willing
to
prevent
and
repress
Injuries
and
Rapine
,
invented
Laws
to
punish
those
that
did
amiss
:
And
then
they
feigned
,
that
there
were
Gods
also
,
who
took
cognizance
of
all
Mens
Actions
,
whether
good
or
bad
;
that
so
no
one
might
dare
to
commit
any
secret
Wickedness
,
when
he
was
by
this
means
persuaded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
the
Gods
,
tho'
unseen
by
Men
,
did
yet
inspect
into
all
Humane
Actions
,
and
take
notice
who
did
well
,
and
who
the
contrary
.
Sextus
also
attributes
the
Rise
of
Mens
Belief
of
a
God
,
to
their
ignorance
of
Second
Causes
,
(
as
I
shewed
you
before
that
Lucretius
doth
:
)
for
he
makes
Democritus
speak
thus
,
(a)
When
Men
of
old
saw
strange
and
frightful
things
in
the
Air
or
Heavens
,
such
as
Thunder
,
Lightning
,
Thunderbolts
,
Eclipses
of
the
Sun
and
Moon
,
&c.
not
knowing
the
Natural
Causes
of
them
,
but
being
terrified
by
them
,
they
strait
imagined
the
Gods
to
be
the
Authors
of
them
.
This
therefore
being
proved
to
be
the
true
sense
of
the
Ancient
Atheistical
Writers
,
and
from
them
copied
by
the
Moderns
,
viz.
That
Fear
,
Ignorance
and
Cunning
were
the
first
Originals
or
Causes
of
the
Notion
and
Belief
of
a
God.
Let
us
now
fairly
examine
the
Case
,
and
see
what
ground
there
is
for
such
an
Assertion
;
and
whether
this
can
account
for
that
Universal
Notion
of
a
Divine
and
Omnipotent
Being
,
which
we
find
every
where
in
the
World.
And
,
1.
I
say
,
That
the
Notion
of
a
GOD
,
could
not
come
from
Fear
;
for
if
it
did
,
either
this
Fear
must
be
universally
inherent
in
all
Mankind
,
or
else
peculiar
only
to
some
Dastardly
and
Low-spirited
Mortals
.
If
the
former
be
asserted
,
't
is
a
very
convincing
Argument
,
that
there
is
a
just
ground
for
such
a
Fear
;
and
that
it
hath
something
that
is
Real
for
its
Object
,
that
can
thus
affect
all
Men
,
after
the
same
manner
.
And
if
it
be
so
,
that
all
Men
are
naturally
subject
to
this
Fear
of
a
Deity
;
how
could
any
one
ever
discover
,
that
there
was
no
real
ground
for
this
,
in
the
nature
of
the
thing
?
how
came
he
himself
exempted
from
this
poorness
of
Spirit
?
And
if
he
were
not
exempted
from
this
terrible
Passion
,
how
came
he
to
discover
,
that
the
Object
of
this
Fear
is
all
a
Cheat
,
and
nothing
but
a
meer
Mormo
and
Bug-bear
?
'T
was
very
lucky
for
him
,
that
the
rambling
Atoms
of
his
Constitution
jumpt
by
chance
into
such
a
couragious
and
noble
Frame
and
Temper
!
But
pray
who
was
this
mighty
Man
?
when
and
where
did
he
live
?
what
Ancient
History
gives
us
any
Account
of
this
happy
Person
,
that
laughed
at
that
which
all
the
World
besides
were
afraid
of
?
Let
the
Atheists
give
us
but
any
Relation
of
him
,
that
is
Authentick
,
and
it
shall
be
allowed
as
the
greatest
thing
they
have
ever
yet
advanced
.
But
I
suppose
they
will
not
say
that
this
Fear
is
Universal
;
but
that
it
only
possesseth
mean
and
abject
Spirits
,
and
never
invades
the
Great
and
Brave
Soul.
Let
us
see
whether
this
will
do
them
any
service
.
Now
by
Brave
and
Great
Souls
,
who
do
they
mean
?
Do
they
intend
by
them
,
such
as
have
Power
,
Command
and
Empire
over
others
?
Nothing
is
more
certain
,
than
that
Kings
and
Princes
have
been
equally
subject
to
these
Fears
of
a
God
,
and
of
Divine
Punishment
,
with
the
meanest
and
most
contemptible
of
their
Subjects
.
And
this
(a)
Lucretius
himself
owns
,
(
as
also
that
this
Fear
of
a
Deity
is
Universal
)
and
we
have
Examples
of
it
in
the
Histories
of
all
Ages
and
Parts
of
the
World.
But
they
will
say
,
't
is
like
,
that
by
Brave
and
Great
Souls
,
they
don't
mean
Kings
and
Princes
,
but
the
Wise
,
Knowing
,
and
Learned
part
of
Mankind
:
These
were
they
that
first
discovered
this
Cheat
,
and
who
,
finding
its
Advantage
to
Mankind
,
have
ever
since
continued
it
and
carried
it
on
for
the
Publick
Good.
These
Cunning
Men
finding
the
Vulgar
generally
subject
to
dismal
Apprehensions
and
Fears
of
they
knew
not
what
kind
of
Invisible
Powers
,
took
advantage
from
thence
to
tell
them
of
a
God
,
and
to
form
the
product
of
their
Fears
into
the
Notion
of
a
Deity
.
Now
to
this
I
say
,
That
if
these
cunning
Politicians
found
that
there
was
a
Fear
,
Dread
and
Apprehension
of
some
Divine
and
Almighty
Being
,
Universally
impressed
upon
the
Minds
of
Men
,
as
no
doubt
but
there
is
;
this
,
I
say
,
is
a
very
convincing
Argument
that
such
a
Belief
hath
a
good
Foundation
in
the
Nature
of
the
thing
,
and
consequently
hath
Truth
at
the
bottom
.
And
therefore
't
is
plain
,
that
these
Men
did
not
Invent
,
but
find
this
Notion
and
Belief
actually
Existing
,
by
a
kind
of
Anticipation
in
the
Hearts
of
all
Mankind
.
And
that
they
could
not
possibly
invent
it
,
had
there
been
no
Ground
nor
Reason
for
such
a
Belief
,
I
shall
plainly
prove
by
and
by
.
But
again
;
That
the
Notion
of
a
God
,
did
not
arise
only
from
Fear
,
is
plain
from
hence
;
That
Mankind
hath
gotten
an
Idea
of
Him
,
that
could
never
proceed
only
from
that
Passion
.
If
Fear
only
were
to
make
a
God
,
it
would
compose
him
of
nothing
but
black
and
terrible
Idea's
:
it
would
represent
Him
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
envious
and
spiteful
;
a
grim
,
angry
and
vindicative
Being
;
one
that
delights
in
nothing
but
to
exercise
his
Tyrannical
Power
and
Cruelty
upon
Mankind
:
we
should
then
believe
him
to
be
such
a
Power
as
the
Indians
do
their
Evil
God
,
and
we
do
the
Devil
;
a
mischievous
and
bloody
Deity
,
that
is
the
Author
of
nothing
but
Evil
and
Misery
in
the
World
:
for
these
must
be
the
dreadful
Attributes
of
a
Being
which
Fear
only
would
create
and
set
up
in
our
Hearts
.
But
now
,
instead
of
this
,
we
find
a
quite
different
Notion
of
God
in
the
World.
We
justly
believe
Him
to
be
a
most
Kind
,
Loving
and
Gracious
Being
,
and
whose
mercies
are
over
all
his
works
.
We
are
taught
by
the
Scriptures
,
those
Sacred
Volumes
of
his
Will
,
to
believe
that
He
at
first
Created
the
World
,
and
all
things
that
are
therein
,
to
display
his
Goodness
and
Kindness
to
his
Creatures
:
That
he
wills
not
,
nor
delights
in
the
death
of
a
sinner
,
nor
in
the
evil
and
misery
of
any
thing
;
but
that
He
hath
by
most
admirable
methods
of
Divine
Love
,
provided
for
our
Happiness
both
here
and
hereafter
.
Now
such
an
Account
as
this
of
the
Deity
,
could
never
take
its
Rise
from
Fear
only
:
And
therefore
since
it
cannot
be
denied
but
that
we
have
such
a
Notion
of
God
,
it
must
have
some
more
Noble
and
Generous
an
Original
.
We
find
,
indeed
,
in
our selves
a
just
Fear
and
Dread
of
Offending
so
Good
and
Gracious
a
God
;
and
we
believe
it
suitable
to
his
Justice
,
to
punish
those
that
will
pertinaciously
continue
in
a
state
of
Rebellion
against
Him
,
after
having
refused
and
slighted
the
repeated
Overtures
of
his
Mercy
.
But
then
we
know
very
well
,
That
the
Notion
we
have
of
a
Deity
,
is
not
occasioned
by
,
and
derived
from
this
Fear
;
but
,
on
the
contrary
,
this
Fear
from
it
.
'T
is
the
Natural
Consequence
and
Effect
of
the
Belief
and
Knowledge
of
a
God
,
but
it
cannot
be
the
Cause
and
Original
of
it
.
For
Fear
alone
can
never
dispose
the
Mind
of
Man
to
imagine
a
Being
that
is
infinitely
Kind
,
Merciful
and
Gracious
.
The
Atheist
therefore
must
here
take
in
Hope
too
,
as
well
as
Fear
,
as
a
joint
Cause
of
his
pretended
Origin
of
the
Belief
of
a
God
;
and
say
,
That
Mankind
came
to
imagine
that
there
was
some
Powerful
and
Invisible
Being
,
which
they
hoped
would
do
them
as
much
good
,
as
they
were
afraid
it
would
do
them
hurt
(a)
.
But
these
two
contrary
Idea's
,
like
Equal
Quantities
in
an
Equation
with
contrary
Signs
,
will
destroy
one
another
,
and
consequently
the
Remainder
will
be
nothing
.
And
therefore
the
Mind
of
Man
must
lay
aside
such
an
Idea
of
God
,
as
soon
as
he
hath
well
considered
it
,
for
it
will
signifie
just
nothing
at
all
.
Another
very
good
Argument
,
That
the
Notion
of
a
God
,
did
not
take
its
first
Original
from
Fear
only
,
may
be
drawn
from
hence
,
That
those
that
do
believe
and
know
most
of
God
,
are
the
least
Subject
to
that
servile
Passion
.
If
Fear
only
occasioned
Mens
Notion
and
Belief
of
a
God
,
the
consequence
must
be
,
.
that
where
the
Notion
of
a
Deity
is
most
strong
and
vivid
,
there
Men
must
be
most
timorous
and
apprehensive
of
Danger
;
there
the
greatest
distrust
,
suspicion
,
and
anxious
sollicitousness
about
the
Events
of
Futurity
would
be
always
found
.
But
this
is
so
far
from
being
true
in
Fact
,
that
no
one
is
so
free
from
those
Melancholy
and
Dreadful
Thoughts
and
Apprehensions
,
as
he
that
truly
believes
in
,
and
Fears
God.
For
he
can
find
always
in
Him
Almighty
Defence
and
Protection
;
he
can
cast
all
his
care
on
God
who
he
knows
careth
for
him
:
When
all
the
treacherous
Comforts
of
this
World
leave
him
,
and
when
nothing
but
a
gloomy
Scene
of
Affliction
,
Distress
and
Misery
presents
its
self
here
;
yea
,
even
when
Heart
it self
and
Strength
begin
to
fail
,
God
will
be
(
he
knows
)
the
Strength
of
his
Heart
and
his
Portion
for
ever
;
and
even
in
the
vast
Multitude
of
his
Afflictions
,
God's
Comforts
will
refresh
his
Soul.
But
't
is
far
otherwise
with
the
miserable
Wretch
that
hath
no
Belief
of
,
nor
any
Knowledge
of
God
;
if
he
fall
into
Affliction
,
Trouble
,
or
Misery
,
he
hath
nothing
to
support
him
:
He
is
the
most
abject
and
dispirited
of
all
Mankind
,
his
whole
head
is
sick
,
and
his
heart
is
faint
,
and
his
Spirit
cannot
sustain
his
Infirmity
;
for
he
hath
not
only
no
Power
and
Ability
to
bear
the
present
load
of
Misery
,
but
he
expects
yet
much
worse
to
come
;
and
notwithstanding
all
his
former
Incredulity
and
Bravery
,
he
now
,
as
the
Devil
himself
doth
,
believes
and
trembles
.
And
therefore
,
though
as
Plutarch
observes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
be
the
chief
Design
of
Atheism
to
give
Men
an
Exemption
from
Fear
;
yet
't
is
a
very
foolish
one
,
and
falls
very
far
short
of
answering
its
End
:
for
it
deserts
and
fails
its
Votaries
in
their
greatest
Extremities
and
Necessities
,
and
by
depriving
them
of
all
just
Grounds
for
hope
,
must
needs
expose
them
to
the
most
dismal
Invasions
of
Fear
.
And
thus
,
I
think
,
it
is
very
plain
,
That
the
Notion
of
a
God
could
not
take
its
first
Original
from
Fear
.
As
to
the
Ignorance
of
Second
Causes
,
which
is
sometimes
alledged
as
another
Occasion
of
the
Notion
of
a
Deity
;
the
Modern
Atheists
do
not
much
insist
upon
it
,
and
therefore
I
need
not
do
so
in
its
Refutation
.
I
have
shewed
already
whence
they
had
it
;
and
I
think
it
sufficient
to
observe
here
,
that
there
are
no
Men
so
Ignorant
of
Second
Causes
,
nor
any
that
give
so
poor
and
trifling
Accounts
of
the
Phaenomena
of
Nature
as
these
Atheistical
Philosophers
do
.
And
therefore
Ignorance
ought
rather
to
be
reckoned
among
the
Causes
of
Atheism
and
Infidelity
,
than
of
the
Idea
of
God
and
Religion
;
for
I
am
very
well
assured
that
a
through
insight
into
the
Works
of
Nature
,
and
a
serious
Contemplation
of
that
admirable
Wisdom
,
excellent
Order
,
and
that
useful
Aptitude
and
Relation
that
the
several
Parts
of
the
World
have
to
each
other
,
must
needs
convince
any
one
,
that
they
are
the
Products
of
a
Divine
and
Almighty
Power
.
The
Invisible
things
of
God
may
be
understood
by
the
things
that
are
made
,
and
his
Eternal
Power
and
Godhead
discovered
by
this
means
(a)
;
as
hath
been
excellently
demonstrated
by
the
learned
Dr.
Cudworth
,
Dr.
Bentley
,
Mr.
Ray
,
and
many
others
.
And
these
kind
of
Gentlemen
have
betrayed
their
shallow
and
superficial
Knowledge
of
things
,
by
nothing
more
,
than
by
pretending
to
give
an
Account
of
the
Original
of
the
World
,
the
Motion
of
the
Heavenly
Bodies
,
of
Gravity
,
and
several
other
Phaenomena
of
Nature
,
without
having
recourse
to
a
Deity
;
as
I
shall
hereafter
more
particularly
observe
.
But
I
now
hasten
to
Refute
that
which
they
make
their
Great
and
most
Common
Objection
against
the
Being
of
a
God
;
And
to
shew
,
2.
That
the
Notion
of
a
God
did
not
,
nor
could
not
,
arise
from
Cunning
and
Contrivance
;
and
that
it
was
not
invented
by
any
Crafty
and
Politick
Person
.
Though
that
it
did
do
so
,
is
the
constant
Assertion
of
these
Gentlemen
;
and
they
do
it
with
as
much
assurance
,
as
if
it
were
a
Self-evident
Proposition
.
In
all
Companies
they
will
nauseously
tire
you
with
this
Battology
,
over
and
over
again
,
That
All
Religion
is
a
Cheat
,
and
the
greatest
Cheat
of
all
is
Religion
.
But
this
themselves
have
happily
discovered
;
and
therefore
they
Scorn
to
be
imposed
upon
by
Priest-craft
;
they
will
neither
be
ridden
by
Priests
,
nor
lead
by
them
;
they
can
go
without
Leading-strings
;
and
won't
be
put
to
the
Temporal
Charge
of
a
Spiritual
Guide
:
and
they
have
quitted
the
Thoughts
of
going
to
Heaven
by
the
same
means
as
they
go
to
the
Play-house
,
(
i.e.
)
by
giving
Money
to
the
Door-keepers
.
As
the
Translator
of
Philostratus
insolently
expresses
it
.
(a)
Now
after
all
this
bold
and
repeated
Exclamation
against
Priest-Craft
and
Holy
Shams
,
&c.
Would
not
one
think
that
they
had
some
demonstrative
Ground
,
to
prove
that
the
Notion
of
God
,
and
Religion
is
all
a
Cheat
and
Imposture
?
Would
not
one
suppose
that
they
could
name
the
very
Person
that
first
Invented
this
Fourbe
;
tell
us
when
,
and
where
he
lived
,
and
plainly
prove
by
what
means
he
came
to
impose
so
grosly
on
Mankind
,
and
how
they
came
to
be
such
Fools
as
to
take
it
,
and
dully
to
submit
to
it
ever
since
?
Nothing
sure
,
that
is
less
than
a
direct
Demonstration
,
ought
to
protect
a
Man
under
so
rude
a
Liberty
as
these
Gentlemen
take
,
of
ridiculing
all
the
Sacred
Laws
of
God
and
Men.
But
have
they
any
such
Proof
ready
?
or
have
they
ever
yet
produced
it
?
No
,
nor
is
it
possible
they
ever
should
;
as
appears
plainly
from
the
Ancient
Histories
of
all
Nations
in
the
World.
In
no
one
of
these
do
we
ever
find
the
least
mention
made
of
any
one
that
Invented
the
Notion
of
a
God.
'T
was
a
Thing
taken
for
Granted
by
all
the
Ancient
Law-givers
,
that
there
was
a
God
:
This
they
never
went
about
to
prove
;
nor
had
they
any
need
so
to
do
,
or
to
feign
it
,
for
they
found
it
universally
and
naturally
stamp'd
upon
the
Minds
of
Mankind
.
This
Moses
himself
doth
not
so
much
as
attempt
to
teach
the
Jews
,
as
knowing
very
well
that
it
was
what
they
had
a
general
Notion
and
Idea
of
before
.
And
Homer
speaks
every
where
of
the
Gods
,
as
of
Beings
universally
known
and
believed
,
and
never
goes
about
to
prove
their
Existence
.
The
same
thing
appears
in
Hesiod
,
and
in
the
Fragments
that
we
have
of
all
the
Ancient
Greek
Poets
.
And
though
it
be
not
true
in
Fact
,
yet
't
is
a
good
Argument
ad
Hominèm
against
the
Atheists
,
that
Lucretius
pretends
to
tell
you
when
Atheism
began
,
and
who
was
the
first
Bold
Man
that
disputed
and
denied
the
Being
of
a
God.
This
,
he
saith
,
was
Epicurus
.
(a)
But
he
cannot
deny
but
that
in
so
doing
,
Epicurus
contradicted
the
common
Sentiments
of
all
Mankind
,
and
broke
through
those
Fears
and
Obligations
that
the
generality
of
Men
were
under
to
a
Divine
Power
.
But
to
Refute
a
little
more
Methodically
this
trite
Objection
.
I
say
,
that
the
Notion
of
a
God
could
not
derive
its
Original
from
the
cunning
Invention
of
any
Politick
Person
,
for
these
Reasons
:
1.
Because
the
pretended
Inventor
himself
could
never
possibly
have
come
by
such
a
Notion
,
had
there
been
no
such
Being
as
a
God.
Sextus
Empiricus
observes
very
well
,
That
though
(b)
't
is
pretended
that
Law-givers
and
Politicians
invented
the
Notion
of
a
God
;
yet
the
Asserters
of
it
are
not
aware
of
an
Absurdity
that
arises
thence
:
for
if
it
should
be
asked
,
how
they
themselves
came
by
such
a
Notion
?
they
must
be
at
a
loss
;
they
will
not
say
they
had
it
from
others
,
nor
can
they
account
how
they
came
by
it
;
and
therefore
it
must
have
been
from
the
beginning
;
and
so
all
Men
must
have
a
Notion
of
God
,
though
not
all
after
the
same
way
.
And
,
indeed
,
't
is
not
possible
to
imagine
that
such
a
Notion
could
ever
have
come
into
any
one's
Head
,
had
there
been
no
such
Being
as
a
Deity
.
Were
he
an
absolute
Non-entity
,
and
really
Nothing
at
all
,
't
is
unconceivable
how
any
one
could
ever
attain
an
Idea
of
God
,
or
have
coined
any
word
that
should
so
have
expressed
that
Idea
,
as
to
render
it
intelligible
to
any
one
else
.
The
Mind
of
Man
cannot
invent
,
or
make
any
new
simple
Idea
or
Cogitation
;
it
cannot
possibly
make
a
Positive
Conception
of
that
which
is
really
nothing
at
all
.
Which
way
soever
we
come
by
our
Idea's
,
we
cannot
have
one
of
what
is
absolutely
a
Non-entity
;
for
what
is
absolutely
Nothing
,
can
neither
come
into
us
by
our
Senses
,
nor
be
innate
in
our
Minds
.
And
therefore
if
there
were
no
God
,
we
could
never
have
had
any
Idea
of
Him
;
nor
could
any
one
ever
possibly
invent
,
or
frame
such
a
Notion
in
his
Mind
.
I
know
the
compounding
,
ampliating
and
feigning
Power
of
the
Mind
will
here
be
alledged
;
and
it
will
be
said
that
we
may
by
that
means
frame
Notions
of
things
which
perhaps
did
never
,
nor
ever
will
Exist
:
Thus
we
may
gain
the
Notion
of
a
Flying
Horse
,
of
a
Creature
,
half
a
Man
and
half
a
Horse
,
a
Man
of
a
Thousand
Foot
high
,
&c.
and
therefore
say
they
,
(a)
why
might
not
the
Mind
of
Man
,
by
this
compounding
and
ampliating
Power
,
feign
as
well
the
Notion
of
a
Deity
?
To
which
I
answer
,
That
this
Power
in
our
Minds
doth
not
,
nor
cannot
extend
so
far
.
All
that
we
can
do
by
it
,
is
to
connect
together
two
or
more
possible
and
consistent
Idea's
,
or
to
Ampliate
or
Enlarge
any
one
or
more
of
them
,
in
point
of
Time
,
Extent
,
&c.
Thus
,
as
was
before
said
,
by
connecting
the
Idea's
of
Wings
and
a
Horse
,
or
of
a
Horse
and
a
Man
,
we
may
feign
a
Pegasus
or
a
Centaure
;
and
I
can
imagine
either
of
these
Creatures
,
or
any
other
,
to
live
Five
Thousand
times
as
long
,
or
to
be
Fifty
thousand
times
as
big
,
as
is
usual
.
But
all
this
is
still
short
of
what
't
is
brought
for
,
and
will
give
no
account
at
all
of
the
Invention
of
the
Idea
of
a
God.
For
suppose
the
Mind
would
endeavour
to
amplifie
the
Idea
of
a
Man
into
that
of
God
,
which
is
the
Way
Sextus
Empiricus
says
Men
might
and
did
come
by
the
Notion
of
a
Deity
.
(b)
First
,
he
saith
,
the
Mind
can
give
him
Eternity
of
Duration
:
But
how
came
it
by
that
Idea
of
Eternity
?
was
that
Idea
previous
to
the
Invention
of
a
Deity
?
and
had
Mankind
a
clear
Conception
of
it
?
if
they
had
,
the
Notion
of
God
could
not
be
then
invented
,
for
one
of
his
chiefest
Attributes
was
known
before
.
But
I
suppose
they
will
say
that
the
Notion
of
Eternity
was
gained
by
Ampliating
the
Idea
of
Duration
or
Time
beyond
the
common
and
ordinary
Term
:
And
thus
by
imagining
a
Man
to
live
a
Thousand
or
Ten
Thousand
Years
,
I
may
come
to
frame
the
Notion
of
a
Being
that
should
always
exist
.
But
that
is
a
gross
Mistake
;
for
a
Being
that
should
endure
Ten
Thousand
,
or
Ten
Millions
of
Years
,
is
not
therefore
exempt
from
dying
at
last
,
any
more
than
one
that
endures
but
Ten
Minutes
.
Had
I
not
in
my
Mind
before
a
clear
Idea
of
Eternity
,
I
could
no
more
by
this
Ampliating
Power
gain
a
Notion
of
an
Eternal
Being
,
than
I
could
believe
my self
to
be
Eternal
;
for
every
thing
about
me
would
contradict
that
Notion
;
and
't
is
very
strange
that
I
should
come
to
believe
any
Being
could
have
an
Eternal
Duration
from
considering
of
things
that
are
all
perishable
and
mortal
.
That
which
leads
Men
into
this
mistake
,
is
,
I
suppose
this
:
We
have
all
of
us
a
Notion
of
a
Being
,
Perfect
or
Eternal
,
as
to
his
Duration
,
because
there
is
such
a
Being
in
Reality
:
And
therefore
,
whenever
we
go
about
to
consider
of
Time
,
or
of
the
Period
or
Term
of
the
Duration
of
a
Being
,
we
can
ampliate
it
so
,
as
to
suppose
it
shall
never
cease
to
be
,
but
have
its
Being
still
continued
on
without
end
:
That
is
,
we
can
connect
the
Idea
that
we
have
of
Eternity
with
a
Being
,
and
so
render
it
Eternal
.
But
this
could
never
be
done
,
if
there
were
no
Idea
of
Eternity
at
all
,
if
there
were
nothing
Eternal
,
if
there
were
no
God.
The
case
is
the
same
as
to
all
the
other
Perfections
of
the
Divine
Nature
.
We
have
clear
Idea's
and
Notions
of
them
in
our
Minds
;
and
therefore
we
can
talk
about
them
,
and
be
understood
:
because
there
are
real
Idea's
that
answer
to
those
words
that
we
use
;
and
something
really
existing
,
that
answers
to
those
Idea's
.
But
were
there
no
such
Being
,
nor
any
thing
Real
in
Nature
,
to
deduce
our
Idea's
from
,
were
there
no
God
,
't
is
impossible
there
could
be
any
such
Idea's
at
all
.
But
however
,
this
Assertion
,
That
the
Mind
of
Man
was
able
to
Invent
the
Notion
of
a
Deity
,
and
communicate
it
to
the
World
,
is
a
most
flat
and
palpable
Contradiction
to
what
the
Atheist
at
other
times
urges
,
and
that
too
,
as
founded
on
Principles
that
he
is
very
fond
of
.
In
my
last
Discourse
,
I
shewed
you
,
That
he
objected
against
the
Being
of
a
God
,
from
our
not
being
able
to
have
any
Idea
of
Him
;
and
this
he
endeavours
to
support
,
by
asserting
also
,
That
we
have
no
Knowledge
but
Sense
,
and
that
all
our
Conceptions
are
Passive
.
Now
both
these
are
absolutely
inconsistent
with
the
Original
that
he
is
now
attributing
to
the
Notion
of
a
God.
For
if
it
be
true
,
as
he
saith
it
is
,
That
we
can
have
no
Idea
of
God
;
't
is
very
strange
to
suppose
,
that
a
Politick
Man
should
Invent
,
and
the
World
Receive
the
Idea
or
Notion
of
That
which
'tis
impossible
for
any
one
to
invent
,
or
receive
.
'T
is
a
little
odd
,
that
a
Man
should
first
cunningly
devise
he
knew
not
what
,
and
then
the
affrighted
World
believe
they
knew
not
what
;
and
that
we
should
prove
and
assert
,
and
the
Atheist
ridicule
and
deny
the
Existence
of
That
which
we
do
none
of
us
all
know
any
thing
about
!
But
so
it
must
be
,
according
to
the
Atheist's
Uniform
Scheme
of
Things
.
Again
,
If
,
as
he
asserts
,
all
our
Conceptions
be
Passive
,
and
all
our
Knowledge
,
Sense
:
which
way
could
this
Cunning
Inventer
of
a
God
,
come
by
his
Notion
or
Idea
of
Him
?
how
could
his
Mind
attain
any
such
feigning
and
ampliating
Power
?
For
according
to
the
Atheist's
Principles
,
the
Mind
could
have
no
Active
,
much
less
Spontaneous
Power
at
all
;
but
all
our
Idea's
and
Conceptions
would
be
meer
necessary
Motions
,
mechanically
occasioned
by
the
Impressions
of
External
Objects
.
So
that
as
Protagoras
tells
us
(
in
Plato's
Theoetet
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
'T
is
neither
possible
to
conceive
that
which
is
not
,
nor
indeed
any
thing
else
,
but
only
just
as
our
Mind
suffers
it
by
Impressions
from
without
.
And
therefore
no
Man
could
ever
possibly
Invent
any
thing
at
all
,
nor
have
any
Power
within
him
of
putting
or
joining
together
two
or
more
simple
idea's
,
or
of
ampliating
or
enlarging
any
Idea
or
Notion
at
all
;
much
less
could
he
grow
so
very
subtle
as
to
Invent
the
Notion
of
a
Deity
.
And
as
no
Law-giver
nor
Politician
could
,
we
see
,
have
Invented
the
Notion
of
a
Deity
,
if
he
had
had
a
mind
so
to
do
;
so
it
appears
very
weak
and
foolish
in
him
to
do
it
,
if
he
could
.
For
while
there
was
no
Belief
among
Men
,
of
any
Divine
and
Almighty
Power
,
he
would
have
been
a
mortal
God
himself
,
(a)
as
Hobbs
calls
the
Commonwealth
:
His
Will
would
have
been
his
Law
;
and
Men's
Obedience
to
Him
,
would
have
been
founded
in
the
Fear
they
were
under
of
his
great
Power
.
And
this
,
according
to
the
Atheistical
Principles
,
would
have
been
a
much
better
Stay
and
Support
to
his
Authority
,
than
the
idle
Obligations
of
Conscience
and
Religion
.
For
the
aforesaid
Author
tells
us
,
(b)
That
if
the
Fear
of
Spirits
(
i.
e.
of
a
God
)
were
taken
away
,
Men
would
be
much
better
fitted
for
Civil
Obedience
.
And
in
another
place
he
goes
a
little
further
yet
,
and
saith
,
(c)
That
't
is
impossible
any
Government
can
stand
,
where
any
other
than
the
Sovereign
hath
a
Power
of
giving
greater
Rewards
than
Life
,
and
greater
Punishments
than
Death
.
That
is
,
where
there
is
any
Obligation
on
Mens
Minds
to
a
Divine
and
Almighty
Power
:
which
they
will
chuse
to
obey
,
rather
than
the
Unlawful
Commands
of
an
Arbitrary
Prince
,
that
can
only
kill
the
Body
.
Now
there
is
no
doubt
but
that
this
is
true
of
such
a
Power
or
Government
,
as
that
he
calculated
his
Leviathan
for
;
i.
e.
One
absolutely
Arbitrary
and
Tyrannical
.
And
all
Power
must
be
so
,
if
there
be
no
God
,
and
no
Antecedent
Good
and
Evil
,
but
what
the
Will
of
the
Sovereign
shall
make
so
,
as
Mr.
Hobbs
positively
asserts
there
is
not
.
Therefore
that
Man
must
act
very
unwisely
,
who
when
he
was
possessed
of
Power
enough
to
give
Laws
to
,
and
govern
others
by
his
sole
Will
and
Pleasure
,
would
ever
invent
the
Notion
of
a
God
and
Religion
.
For
this
was
the
direct
way
to
cramp
himself
in
his
Power
,
to
tie
up
his
own
Hands
,
and
to
let
the
People
see
that
he
himself
is
accountable
to
God
,
as
well
as
they
;
't
is
to
teach
them
,
that
the
Power
he
hath
,
is
but
a
Trust
committed
to
him
by
God
,
which
he
is
to
discharge
for
his
Subjects
Good
and
Advantage
,
and
not
only
to
gratifie
his
own
Will
and
Humour
.
And
this
Notion
might
induce
the
Subjects
of
an
Arbitrary
and
Tyrannical
Prince
,
to
ease
him
of
the
Trouble
of
a
Government
,
that
they
perceived
involved
him
in
a
great
deal
of
Guilt
,
and
would
proportionably
encrease
the
Account
that
he
must
one
day
give
of
his
Stewardship
.
But
,
2.
As
the
Idea
and
Notion
of
a
God
,
cannot
possibly
have
been
invented
by
any
one
;
so
neither
could
it
have
been
understood
or
believed
by
Mankind
,
if
it
had
been
so
.
Had
there
been
only
one
Person
that
had
coined
the
Idea
of
a
God
,
and
no
manner
of
Notion
at
all
of
any
of
his
Attributes
or
Perfections
previous
to
this
,
in
the
Minds
of
Men
;
what
would
it
have
signified
,
to
tell
them
,
that
there
was
a
God
?
how
could
they
understand
the
meaning
of
a
meer
Arbitrary
word
,
that
had
no
manner
of
foundation
in
Nature
,
nor
any
Idea
or
Notion
answering
to
it
?
Words
are
but
Marks
of
Things
,
or
Signs
to
know
them
or
distinguish
them
by
:
and
therefore
a
Word
that
is
the
Sign
of
what
is
absolutely
Nothing
,
or
a
Non-Entity
,
must
needs
be
nonsense
and
unintelligible
.
And
consequently
,
he
that
should
attempt
to
awe
Mankind
with
an
empty
Sound
,
that
had
no
Signification
,
would
certainly
be
exposed
to
contempt
;
and
instead
of
affrighting
others
,
would
only
be
laughed
at
himself
.
The
Author
of
Anima
Mundi
,
saith
,
(a)
That
to
tell
a
Prophane
Rabble
of
an
Invisible
Deity
,
and
of
a
Future
State
of
Rewards
and
Punishments
,
will
signifie
nothing
at
all
:
and
,
That
Men
will
not
for
such
Metaphysicks
,
forbear
any
manner
of
Pleasure
or
Profit
,
how
base
soever
.
How
then
could
the
Figment
of
a
Deity
gain
admittance
into
the
Minds
of
Men
,
at
first
?
What
would
it
signifie
to
tell
Men
of
an
Invisible
Power
,
that
presides
over
,
and
governs
the
World
;
when
(
according
to
the
Atheist's
Supposition
)
they
had
no
manner
of
Notion
of
any
such
Being
before
,
and
consequently
could
not
know
what
was
meant
by
such
Words
and
Expressions
.
Should
you
tell
them
,
indeed
,
of
a
potent
Neighbour
,
that
was
coming
strongly
armed
,
to
take
away
their
Life
or
Goods
,
they
would
look
about
them
,
and
endeavour
,
by
flight
or
force
,
to
secure
themselves
.
But
to
tell
them
of
a
Power
that
they
never
saw
nor
heard
any
thing
of
before
,
and
which
they
are
told
withal
,
is
impossible
to
be
seen
or
heard
,
or
any
way
rendred
an
Object
of
their
Senses
,
could
make
no
impression
at
all
on
Mankind
:
or
suppose
that
it
could
make
some
impression
,
and
frighten
some
Men
at
its
first
proposal
,
how
long
would
this
last
?
No
longer
,
at
farthest
,
than
till
they
were
by
Experience
convinced
that
it
was
false
and
precarious
,
and
that
there
was
no
Ground
nor
Reason
to
believe
any
such
thing
.
And
this
they
must
arrive
at
in
a
small
time
,
if
the
Thing
were
false
.
'T
is
impossible
such
a
Cheat
as
this
,
which
it
would
have
concerned
every
one
to
have
examined
,
could
long
have
maintained
its
Ground
.
Time
discovers
,
and
certainly
lays
open
all
impostures
;
and
that
the
sooner
,
the
more
are
concerned
to
enquire
into
it
.
And
therefore
had
this
Notion
and
Belief
of
a
Deity
had
no
other
Original
and
Foundation
than
what
the
Atheists
pretend
,
't
is
impossible
it
could
have
continued
so
long
in
the
World
;
and
much
more
so
,
that
it
should
have
gained
ground
as
we
know
it
hath
continually
done
,
and
be
established
on
better
Principles
,
the
more
it
hath
been
considered
and
understood
.
Opinionum
commenta
delet
dies
,
naturae
judicia
confirmat
,
saith
Cicero
.
Besides
,
It
cannot
well
be
imagined
that
any
Man
should
have
the
vanity
to
believe
,
that
a
thing
which
he
knew
he
had
invented
himself
,
and
which
had
no
manner
of
ground
nor
foundation
to
support
it
from
the
Nature
of
the
thing
,
could
ever
impose
upon
and
delude
Mankind
,
or
indeed
find
any
admittance
in
their
Belief
.
He
must
needs
think
that
others
would
be
as
sagacious
to
discover
the
Cheat
,
as
he
could
be
to
contrive
it
;
and
that
among
so
many
Heads
,
some
one
would
soon
detect
the
Forgery
of
what
must
necessarily
appear
false
and
precarious
to
the
common
Sense
and
Reason
of
all
Men.
But
,
3
dly
,
and
lastly
,
The
Universality
of
the
Notion
and
Belief
of
a
God
,
is
also
a
most
demonstrative
Argument
,
that
it
could
not
arise
from
the
Invention
of
any
Cunning
and
Designing
Person
.
That
there
is
such
an
Universal
Notion
of
a
Deity
,
cannot
,
I
think
,
be
denied
by
any
one
;
and
I
doubt
not
but
farther
Discoveries
will
satisfie
us
,
that
there
is
a
Notion
of
God
even
among
those
Barbarous
and
Savage
People
that
are
said
to
have
no
manner
of
Idea
of
Him
,
by
a
late
Ingenious
Author
.
But
supposing
that
it
were
so
,
that
the
Knowledge
of
a
God
were
quite
lost
,
in
three
or
four
dark
and
uncultivated
parts
of
the
Earth
,
whose
Inhabitants
are
so
brutish
,
as
scarce
to
think
at
all
:
this
is
no
more
an
Argument
against
the
Belief
of
God's
being
Universally
diffused
throughout
the
World
,
than
Monsters
and
Fools
are
,
that
Men
have
not
generally
a
Humane
Shape
and
Reason
.
There
are
some
Anomalies
,
Irregularities
and
Exceptions
in
all
Things
and
Cases
,
which
yet
are
not
by
any
accounted
of
force
enough
to
over-turn
a
general
Rule
.
I
shall
not
say
much
to
this
Point
,
it
having
been
so
largely
and
frequently
handled
already
;
only
I
cannot
omit
the
Testimony
of
some
of
the
Ancient
Writers
,
who
are
very
express
,
that
there
is
an
Universal
Notion
of
a
God
among
Mankind
,
and
which
they
looked
upon
to
be
Natural
,
or
by
way
of
Anticipation
.
There
is
,
saith
Cicero
,
(a)
a
Notion
of
a
God
impressed
on
the
Minds
of
all
Men.
And
in
another
place
,
saith
he
,
(b)
What
kind
of
Nation
or
People
is
there
any
where
to
be
found
,
who
have
not
,
without
learning
it
from
others
,
a
Prolepsis
or
Deity
.
And
in
two
other
places
,
he
tells
us
,
(c)
That
there
is
no
Nation
so
barbarous
and
wild
,
who
do
not
acknowledge
the
Being
of
a
God
,
and
some
how
or
other
revere
and
worship
him
.
Seneca
,
in
his
Epistles
,
(d)
frequently
saith
the
same
thing
.
Sextus
Empiricus
owns
also
,
(e)
That
all
Men
have
a
common
Notion
of
God
,
by
way
of
Prolepsis
;
and
believe
Him
to
be
a
most
Blessed
and
Happy
Being
,
Incorruptible
,
Immortal
,
and
uncapable
of
any
kind
of
Evil.
And
he
concludes
,
That
't
is
unreasonable
to
assert
,
that
all
Men
should
come
to
attribute
the
same
Properties
to
God
by
Chance
,
and
not
rather
be
induced
thereunto
by
the
Dictates
of
Nature
.
Maximus
Tyrius
hath
a
very
plain
Passage
,
to
prove
this
common
Notion
of
a
God
,
(f)
Though
,
saith
he
,
there
be
so
much
quarrelling
,
difference
and
jangling
in
the
World
,
yet
you
may
see
this
agreed
in
all
over
the
Earth
,
that
there
is
One
God
,
the
King
and
Father
of
all
.
This
the
Greek
and
the
Barbarian
both
say
,
the
Islander
and
the
Inhabitant
of
the
Continent
,
the
Wise
and
the
Unwise
alike
.
Aristotle
saith
,
(g)
That
all
Men
have
a
Pre-notion
concerning
the
Gods
,
even
both
Greeks
and
Barbarians
.
And
in
another
place
,
he
hath
a
very
remarkable
passage
to
this
sence
,
That
there
is
a
very
Ancient
Tradition
(
which
our
Fore-fathers
have
handed
down
to
Posterity
,
in
a
Mythological
Dress
)
That
there
are
Gods
;
and
that
the
Divine
Nature
sustains
or
encompasseth
all
things
.
But
this
Tradition
,
he
saith
,
had
,
in
process
of
time
,
some
Figments
connected
with
it
;
as
,
that
the
Gods
had
Humane
Shapes
,
or
those
of
other
Creatures
,
&c.
which
if
we
separate
from
it
,
we
may
suppose
it
at
first
divinely
spoken
and
delivered
,
That
the
Gods
were
the
First
Beings
.
(h)
Many
more
Testimonies
might
be
produced
to
prove
this
Point
,
that
it
was
the
concurrent
Opinion
,
of
all
the
Ancient
Heathen
Writers
,
that
there
was
a
common
Notion
or
Belief
of
a
Deity
in
the
Minds
of
Men
;
But
these
,
I
think
,
are
sufficient
.
And
now
what
can
the
Atheist
say
to
such
a
Proof
as
this
?
What
greater
Evidence
can
be
desired
of
the
Truth
of
any
thing
,
than
that
it
hath
been
believed
by
all
Men
in
all
Ages
and
Places
of
the
World
?
'T
is
a
very
good
way
of
Arguing
from
Authority
,
that
Aristotle
uses
in
his
Topicks
.
That
,
saith
he
,
which
seems
true
to
some
Wise
Men
,
ought
to
appear
a
little
probable
;
what
most
Wise
Men
believe
,
is
yet
further
probable
;
and
what
most
Men
,
both
Wise
and
Vnwise
do
agree
in
,
is
much
more
probable
yet
;
But
what
is
received
as
Truth
by
the
general
consent
of
all
Mankind
in
all
Ages
of
the
World
,
hath
certainly
the
highest
degree
of
Evidence
,
of
this
Kind
,
that
is
possible
.
And
what
hath
such
a
Testimony
,
't
is
intolerable
Arrogance
and
Folly
for
any
Men
to
deny
;
and
to
set
up
their
single
Judgments
and
Opinion
contrary
to
the
common
Suffrage
of
all
Mankind
.
But
they
are
so
puff't
up
with
Pride
and
Vanity
,
that
they
do
not
see
the
Weakness
and
Precariousness
of
what
they
advance
,
nor
how
inconsistent
it
is
with
their
other
Tenets
.
If
it
have
but
the
appearance
of
contradicting
the
received
Notion
that
we
have
of
a
God
,
and
if
it
do
but
seem
never
so
little
to
Undermine
Religion
,
they
will
set
it
up
at
a
venture
as
a
Demonstration
,
and
stick
to
it
,
let
it
be
never
so
inconsistent
with
what
at
other
times
they
deliver
.
Thus
sometimes
they
will
assert
,
that
there
is
no
Universal
Idea
or
Notion
of
a
God.
At
other
times
they
will
grant
there
is
such
an
One
,
but
that
it
was
Coined
and
Invented
by
some
Cunning
Politician
a
long
while
ago
,
before
any
Books
or
Histories
were
written
,
and
by
him
communicated
by
Tradition
to
Posterity
.
But
here
they
do
not
consider
that
this
will
necessarily
derive
all
Mankind
from
one
common
Parent
:
which
is
a
thing
they
will
,
at
another
time
,
by
no
means
admit
of
,
lest
it
should
seem
to
countenance
the
Story
of
Adam
or
Noah
:
which
is
said
to
be
nothing
but
an
old
Jewish
Tradition
.
And
that
't
is
impossible
to
account
for
the
Peopling
of
America
and
All
Islands
remote
from
the
Continent
,
without
supposing
their
Inhabitants
to
be
Aborigines
,
and
to
spring
out
of
the
Earth
like
Mushrooms
.
And
then
,
to
account
for
the
General
Notion
,
that
they
cannot
deny
,
these
Aborigines
have
of
a
God
;
as
before
they
made
One
Wise
Man
Invent
it
,
now
they
will
suppose
it
to
be
done
by
a
Hundred
such
Cunning
Politicians
:
who
,
though
in
different
Places
and
Ages
of
the
World
,
yet
did
all
light
by
chance
on
the
very
same
Notion
of
a
God
,
and
Abuse
and
Cheat
Mankind
just
after
the
same
manner
;
and
though
this
be
the
most
extravagant
and
ridiculous
Assertion
that
ever
can
possibly
come
into
the
Mind
of
Man
,
as
well
as
contradictory
to
the
former
,
yet
't
is
all
one
for
that
;
this
,
or
any
thing
else
,
shall
be
supposed
rather
than
they
will
yield
to
the
Conviction
of
Truth
,
and
allow
the
Notion
of
a
Deity
to
have
a
real
Foundation
.
But
't
is
no
wonder
to
find
Men
that
wilfully
shut
their
Eyes
against
the
clearest
Light
,
to
go
forward
and
backward
,
and
often
times
run
against
each
other
in
the
dark
Mazes
of
Error
:
those
must
needs
be
at
a
Loss
who
neglect
His
Guidance
,
who
is
the
Way
,
the
Truth
and
the
Light
,
and
that
Spirit
which
would
lead
them
into
all
Truth
;
and
those
,
no
doubt
,
may
easily
miss
of
the
true
Knowledge
of
God
,
who
are
resolved
they
will
not
seek
after
Him
,
and
all
whose
Thoughts
are
,
that
there
is
no
God.
FINIS
.
Books
printed
for
Rich.
Wilkin
at
the
King's-Head
in
St.
Paul
'
s
Church-yard
.
IMmorality
and
Pride
the
Great
Causes
of
Atheism
.
A
Sermon
Preach'd
at
the
Cathedral
Church
of
St.
Paul
,
January
the
3
d.
1697
/
8.
Being
the
First
of
the
Lecture
for
that
Year
,
Founded
by
the
Honourable
Robert
Boyle
,
Esq
In
Quarto
.
The
Atheist's
Objection
,
That
we
can
have
no
Idea
of
God
Refuted
.
A
Sermon
Preach'd
at
the
Cathedral-Church
of
St.
Paul
,
February
the
7
th
.
1697
/
8.
Being
the
Second
of
the
Lecture
for
that
Year
,
Founded
by
the
Honourable
Robert
Boyle
,
Esq
In
Quarto
.
Remarks
on
some
late
Papers
relating
to
the
Universal
Deluge
,
and
to
the
Natural
History
of
the
Earth
.
In
Octavo
.
All
three
by
J.
Harris
,
M.
A.
and
Fellow
of
the
Royal-Society
.
Dr.
Woodward's
Natural
History
of
the
Earth
,
in
Octavo
.
Dr.
Abbadie's
Vindication
of
the
Truth
of
the
Christian
Religion
,
against
the
Objections
of
all
Modern
Opposers
;
in
Two
Volumes
.
In
Octavo
.
Notes, typically marginal, from the original text
Notes for div A45644-e520
(a)
Blount's
Life
of
Apollon
.
p.
19.
(b)
Leviath
.
p.
338.
(a)
Life
of
Apollon
.
p.
3.
(b)
Oracles
of
Reason
,
p.
158.
(c)
Blount's
Life
of
Apollon
.
in
the
Preface
,
and
p.
24.
(a)
Causa
,
à
qua
Superstitio
oritur
,
conservatur
&
fovetur
,
metus
est
.
Tract
.
Theol.
Polit.
in
Praef.
(b)
Si
Homines
res
omnes
suas
certo
consilio
regere
possent
,
vel
si
fortuna
ipsis
prospera
semper
foret
;
nulla
superstitione
tenerentur
:
sed
quoniam
cò
sapè
angusliarum
rediguntur
ut
consilium
nullum
ad
ferre
queant
,
inter
spem
metumque
misere
fluctuant
,
ideo
animum
ut
plurimum
,
ad
quidvis
credendum
pronissi
num
habent
.
Ibid.
(c)
Ea
omnia
quae
Homines
unquam
vanâ
Religione
coluerunt
,
nihil
praeter
Phantasmata
,
animique
tristis
&
timidi
suisse
deliria
.
Ibid.
(d)
Ex
hâc
itaque
Superstitionis
Causâ
(
sc.
metu
)
clarè
sequitur
omnes
homines
naturâ
superstitioni
esse
obnoxios
:
quicquid
dicant
alii
,
qui
putant
hoc
inde
oriri
,
quod
omnes
mortales
confusam
quandam
Numinis
Idaeam
habent
.
Ibid.
(e)
Leviath
.
p.
51.
(f)
Leviath
,
p.
26.51
.
(a)
Leviath
,
p.
54.
(b)
Caetera
,
quae
fieri
in
Terris
Coeloque
tuentur
Mortales
,
pavidis
cùm
pendent
mentibu
'
saepè
Efficiunt
Animos
humiles
formidine
Divùm
,
Depressosque
premunt
ad
Terram
;
propterea
quod
Ignorantia
Causarum
conferre
Deorum
Cogit
ad
Imperium
Res
,
&
concedere
Regnum
:
Et
Quorum
operum
causas
nullà
ratione
videre
Possunt
,
haec
fieri
Divino
numine
rentur
.
Lib.
6.
v.
49.
(c)
Lib.
5.
v.
1160.
Nunc.
quae
causa
Deüm
,
&c.
(d)
●i
qui
dixerunt
toram
de
Diis
immortalibus
opinionem
fictam
esse
ab
hominibus
sapientibus
Reipublicae
causâ
.
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
de
Legib.
lib.
10.
(f)
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sext.
Emp.
adv
.
Math.
p.
310.
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(a)
Praeterea
,
cui
non
animus
formidine
Divium
Contrahitur
?
cui
non
conrepunt
membra
pavore
Fulminis
horribili
cum
plagâ
torrida
tellus
Contremit
,
&
magnum
percurrunt
murmura
Coelum
?
Non
Populi
Gentesque
tremunt
?
Regesque
superbi
Conripiunt
Divùm
per●ulsâ
membra
timore
Ne
quod
ob
admissum
foedè
,
dictumque
superbè
Poenarum
grave
sit
solvendi
tempus
adactum
?
Lucret.
l.
5.
v.
1217.
(a)
Vid.
Archbishop
Tillotson's
First
Sermon
,
p.
47.
(a)
Rom
,
1.20
.
(a)
Blount's
Life
of
Apollon
.
in
the
Preface
.
(a)
Primum
Graius
homo
mortales
tollere
contra
Est
oculos
ausus
,
primusque
obsistere
contra
:
Quem
nec
fama
Deûm
,
nec
fulmina
nec
minitanti
Murmure
compressit
Coelum
.
—
Lib.
1.
v.
67.
(b)
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adv.
Math.
p.
314.
(a)
Sext.
Empiric
.
Adv.
Mathem
.
p.
316
,
317.
(b)
Vbi
supra
.
(a)
Leviathan
,
p.
87.
(b)
Ib.
p.
7.
(c)
Ib.
p.
238.
(a)
Pag.
36.
(a)
In
omnium
Animis
Deorum
Notionem
natura
ipsa
impressit
.
De
Nat.
Deorum
,
lib.
1.
(b)
Quae
Gens
est
,
aut
quod
Genu●
Hominum
,
quòd
non
habeat
sine
Doctrinâ
,
anticipationem
quandam
Deorum
,
quam
appellat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Epicurus
.
Ib.
c.
32.
(c)
Tuscul.
Quaest.
l.
1.
De
Legib.
l.
1.
(d)
Vid.
Epist.
117
,
118.
De
Benefic
.
4.4
.
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adv.
Mathem
.
p.
314.
(f)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dis.
1.
p.
5.
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Coelo
,
l.
1.
c.
3.
(h)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Aristot.
Metaph.
l.
14.
c.
8.
p.
483.
Paris
.
1654.